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The city presented an extraordinary sight: streets covered with feathers and obstructed with broken furniture which had been thrown out of the residences; houses with broken doors and windows; a raging mob, running about yelling and whistling in all directions and continuing its work of destruction without let or hindrance, and, as a finishing touch to this picture, complete indifference displayed by the local non-Jewish inhabitants to the havoc wrought before their eyes.
Though there is a similarity in the causes that produced the two books, there is a marked difference in their methods. Mendelssohn treats his subject as an impartial non-Jewish philosopher might have done. He is frequently too reserved, for fear of offending. Levinsohn, in Greek-Catholic Russia, is strictly frank. He is conscious of the difficulties under which he is laboring.
It is charged, and these documents are submitted as evidence in support of the charge, that there, exists, and has existed for centuries, a Jewish imperialistic program; that Jews in all lands have been and are united in a highly organized and subtly directed secret movement to bring about the overthrow of all non-Jewish governments, to substitute therefor a Jewish world government, to obliterate all national boundaries, and to destroy all religions other than Judaism.
Those who are inclined to connect some of these customs with the practices of non-Jewish peoples will find some interesting facts on all theses topics; but what I wish to speak of now is the shape and form of Passover cakes. The Christian emblems that figure in the celebration of the Eucharist, or Lord's Supper, were probably derived from the ceremonies of the Passover eve.
"Art and science," he says, "are steadily progressing.... To perfect ourselves in them we must resort to non-Jewish sources." This was a bold statement for those times, however mildly expressed. The Te'udah became a bone of contention. It was torn and burnt by fanatics, exalted to the skies by friends.
Both passages deserve quotation, since they mark the fundamental contrast between Philo and non-Jewish allegorists of the law. He shows first how each of the virtues is marred by excess in either direction; virtue in fact, according to the Aristotelian formula, is "a mean."
Paul, through Peter and Barnabas and others, has absorbed the leading facts and teachings of those three years, and works them over for his non-Jewish crowds. He omits much that would appeal peculiarly to Jews, and gives the setting and coloring that would be most natural to his audiences.
Polemic epistles make their appearance; but they are the letters of non-Jewish missionaries like Paul. This form of polemical writing possessed many advantages; the letters were passed on from one reader to another; they would be read aloud, too, before gatherings of the people to whom they were addressed.
That is the final break. Then occurs that pathetic Greek incident that seems to agitate Jesus so. This group of earnest seekers, from the outside, non-Jewish world brings to Jesus a vision of the great hungry heart of the world, and of an open-mindedness to truth such as was to Him these days as a cool, refreshing drink to a dusty mouth on a dry hot day.
The reign of Hyrcanus had been described by a Hellenistic-Jewish chronicler or a non-Jewish Hellenist, from whom Josephus borrowed a glowing eulogy, with which he sums it up: "He lived happily, administered the government in an excellent way for thirty-one years, and was esteemed by God worthy of the three greatest privileges, the principate, the high priesthood, and prophecy."
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